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1 147071544Advice to Youth in the Public Eyehttps://www.islam21c.com/islamic-thought/advice-to-youth-in-the-public-eye/
https://www.islam21c.com/islamic-thought/advice-to-youth-in-the-public-eye/#respondSun, 11 Aug 2019 14:34:48 +0000https://www.islam21c.com/?p=47471Too many young and intelligent people are pushed into the public eye before their ideas can fully ripen...

]]>With the rise of social media it is easier than ever to become an overnight sensation and to have crowds of people following you and imitating your ideas and actions. This poses a particular challenge to the youth who are far more connected, far more tech-savvy, but above all, often very premature in understanding themselves, their ideals and also their world view. Recent revelations around young social media sensations, as well as incidents over the past few years of young Muslims who have built online personas, got me thinking. Is it better for the youth to err on the side of caution in relation to the public eye? And if so, to what extent?

When it comes to public platforms, I think we always need to try and think about it in as many paradigms as possible. Of course, with the root of all our paradigms being the pleasure of Allāh and service to Islām. From there we need to try and consider it on as many levels that we can think of, be it personal, social, communal and at times also global. Within each of those levels there exist layers which we also need to consider and explore, in particular having ukhrawi (hereafter-centric) and dunyawi (worldly) perspectives and thought processes being put into it.

Don’t rush tarbiya

The first point I think young people need to start off with is the realisation that as young adults we still are in the formative years of our learning and development. We need to appreciate that at the early stages of our lives most (if not all of us) are still quite ill-informed not just about Islām, but often about ourselves and our own life trajectories. When young people voluntarily put themselves in circumstances that require them by necessity to articulate ideas, thoughts, stances that are wholesome, they often find themselves in big trouble later on. Mainly due to the fact that once they’ve said something and publicly been forced (or even forced themselves) to take a stance on something, whilst being half-informed or with underdeveloped foundations, those early problematic ideas often ossify prematurely or at the very least become a significant factor of bias in a person’s thinking and worldview whether or not they realise it. Often these things occur because individuals simply haven’t had the time and experience to gain these foundations and mindsets.

There are too many young and intelligent people out there who have not allowed their ideas to ripen because they allowed for circumstances to dictate the trajectories of their biases and opinions. It usually starts with a small platform and no experience, and then it becomes a trend of one-sided discussion that are dictated by that first experience in a way that’s damaging in the long run. As young people we need to take full advantage of the space and lack of noise we have around us while we can. We need to spend our formative years taking advantage of the space that we are afforded (and that we take for granted) to properly formulate our ideas with deep thought and thorough consultation and nuance.

We’ve seen this formula far too often within our community, with people who were raised far too quickly, being compelled to live to a particular standard which they themselves hadn’t settled into yet.

Another thing is often when young people take these opportunities, to discuss topics and ideas where the issues themselves aren’t well defined or are by nature speculative, the youth often find themselves saying things they later consider to be quite immature and in the case of many young people, just exposing things about themselves and others that just shouldn’t be said publicly; generally doing more damage than good.

At the end of the day being in the public eye really boils down to the development of the individual and the nature of the opportunity before them. Is it the next natural organic step in their nurtured development according to a thought-out vision or objectives? Or reacting to a sudden imperative, which could severely hamper a person’s natural growth by forcing a hasty rise instead?

Curse of the one-man show

Then there is of course the issue of social support which really revolves around who a person has around them and the impact they are having on them. Often, very few people these days have a solid support network of several brothers and sisters who are of various ages and experiences all looking after the individual making sure their īmān is protected, that their plans are guided and are generally holding the individual to account. Lack of accountability is extremely damaging for a person’s individual growth as it can force a person into a false sense of individual security and make them feel that they are independent of others in their thinking and conceptual standards. It’s a horrible self-fulfilling prophecy that will create one’s downfall, as you never truly allow yourself to be challenged on ideas, so the natural assumption is to assume a level of objectivity in one’s thoughts.

Initially they’re just ideas, but they slowly morph into standards and values and in some cases benchmarks for truth where those who reach this stage without any guidance often lull themselves into a self-proclaimed sense of magnanimity whilst all others are misguided – creating a false sense of security in their own salvation. This is so dangerous, and people sadly destroy their dunya and ākhirah and often take Islām down with them purely because they didn’t have anyone to reign them in when they began to go too far.

Having a network around an individual is vital in any form of leadership this person takes, let alone public roles. This is because a network will be ensuring accountability for a person, the appropriate nurturing and guidance for them, but also help them in any public role they have, be it through shūra (consultation), reminders and in the very messages they are putting out to the community as a whole. Unless an individual has that and has been given the thumbs up by these people who they trust and respect, I would be wary of a young person taking the prerogative to speak on behalf of Islām and Muslims. As one of my teachers likes to say: people flex biceps they don’t have, and when you speak it’s as if you’re speaking on behalf of Allāh so be very careful.

Measured growth

Brothers and sisters who take up leadership or public roles in activism should prioritise direct, grassroots work which should guide them and their own personal development without unnecessarily putting it at risk. The growth of our young people needs to be measured, with calculated risks, timely interventions and with an impact being made in a way which is most pleasing to Allāh, and befitting of people who want to carry the title of Siddīq.

]]>https://www.islam21c.com/islamic-thought/advice-to-youth-in-the-public-eye/feed/047471Shawwal: The fast of a lifetimehttps://www.islam21c.com/islamic-thought/shawwal-the-fast-of-a-lifetime/
https://www.islam21c.com/islamic-thought/shawwal-the-fast-of-a-lifetime/#commentsThu, 06 Jun 2019 14:45:47 +0000http://islam21c.com/jarida/?p=7332“The reward for a good deed is the good deed that follows it. So, whoever does a good deed and then follows it up with another one, that is a sign of acceptance...”

“Whoever fasts Ramadān then follows it with six days of Shawwāl, it is as if he fasted for a lifetime.”

Fasting the 6 days of Shawwāl[1]

Now that the days of Ramadān are over for this year, the days of accruing great rewards are not. The Messenger of Allāh (SallAllāhu ‘alayhi wa salam) said: “Whoever fasts Ramadān then follows it with six days of Shawwāl, it is as if he fasted for a lifetime.”[2]

The scholars have differed over the implementation of this hadīth, however the majority consider it to be a highly recommended act.[3] They fell into three main groups in terms of the manner of how to perform the fasts.

The first group which included Imām al-Shāfi’ī and Ibn al-Mubārak considered it to be highly recommended to fast consecutively from the beginning of the month.

The second group opined that there was no problem to fast successively or separately. This was the view of Imām Ahmad.

The last group (Ma’mar and Abdul-Razāq) suggested that these days should not be performed straight after ‘Īd al-Fitr as this is the time of eating and drinking. Rather, it is better that these six days coincide with ayām al-bīd (13th,14th and 15th of each month), the remaining three days can be performed on either side of these days.

Virtues of Fasting

The fasting of Shawwāl is like fasting in Sha’bān; both of these months are wedded to Ramadān. Whilst the fasting in Sha’bān serves to prepare the believer for Ramadān, Shawwāl is like demonstrating gratitude to Allāh for bestowing us with Ramadān. The one who fasts the six days of Shawwāl after completing the fasts of Ramadān is like one who has fasted continuously, as a good deed is multiplied by 10 (i.e. 36 days of fasts is equivalent 360 days – a full lunar year).

The Prophet (SallAllāhu ‘alayhi wa salam) said “Fasting Ramadān is like fasting ten months, and fasting six days is like fasting two months. That is like fasting a whole year.”[4]

This is irrespective of whether Ramadān is 29 or 30 days because of the saying of the Prophet (SallAllāhu ‘alayhi wa salam) “The two months of ‘Īd, Ramadān and Dhu’l-Hijjah, will never be lessened.”[5] The meaning of this is that these two months will not be lessened in terms of their rulings.

It could be argued that that these 6 days can be performed during any time of the year to gain the bounty. However, the virtue is connected to fasting in Shawwāl specifically because it is attached to Ramadān. This exclusivity for Shawwāl has been mentioned by some scholars like ‘Abdullāh bin al-Mubārak as reported in al-Tirmidhi.[6]

Benefits of fasting straight after Ramadān

Firstly, fasting the 6 days of Shawwāl after completing the days of Ramadān is like fasting for the entire year.

Secondly, fasting in Sha’bān and Shawwāl is like praying the voluntary prayers that come before and after an obligatory prayer. Similar to those prayers, the Sha’bān fasts prepares the believer for Ramadān whilst the Shawwāl ones compensates for any deficiencies of the obligatory Ramadān fasts. For this reason, ‘Umar ibn ‘Abd al-‘Azīz is reported as saying, “Whoever finds nothing to give charity with, let him fast.” Just as one of the wisdoms of Zakāt al-Fitr is to make up for any defects for the Ramadān fasts, ‘Umar ibn ‘Abd al-‘Azīz suggests that if a person cannot afford this, then he should fast in its place as is done for other legislated acts such as violated oaths, and so on.

Thirdly, it is a sign that the fasts of Ramadān have been accepted. If Allāh accepts an act of worship, surely He will give the believer an opportunity to perform an act similar to it. One of the scholars said:

“The reward for a good deed is the good deed that follows it. So, whoever does a good deed and then follows it up with another one, that (the second good deed) is a sign of acceptance for the first good one.”

Fourthly, the fasting of these six days represents thankfulness to Allāh for giving us Ramadān. One of the Muslims in the early generations would fast as an act of thankfulness to Allāh when he was given the opportunity to spend the night in prayer. Likewise, Wahayb bin al-Ward was asked about the reward for actions such as Tawāf or something like it. He responded, “Do not ask about its reward. Rather, ask about what form of thankfulness is incumbent upon one who was blessed to undertake the act.” This is at odds with one who planned to return back to sin whilst fasting in Ramadān, for this is a sign of a rejected Ramadān.

Fifthly, this helps the slave to continue to do the acts that he started in Ramadān. The Messenger of Allāh said: “The best deed in the sight of Allāh is that which is done regularly.”[7] Do not let the fasting of Ramadān be like how many of us recite the Qur’ān – we begin reciting it in Ramadān and end it there, not returning to it for another year! Rather our endeavours should be continuous such that the recitation of Sūrah al-Nās is followed by al-Fātiha and al-Baqarah. Every time we complete the Qur’ān, we begin it again.

Make up for what you missed in Ramadān

The Prophet (SallAllāhu ‘alayhi wa salam) would use Shawwāl to make up for any actions he missed in Ramadān. For instance, he didn’t perform the ‘itikāf during the last 10 days one year, so he made it up in the beginning of Shawwāl.

There is a difference of opinion amongst the scholars[8] whether the fasts that need to be made up from Ramadān must be performed before fasting the six days of Shawwāl in order to reap the reward for fasting the entire year. The alternative is to fast the six days and make up the missed fasts later even if it was just before the next Ramadān which seemed to have been done by ‘Ā’isha (radiAllāhu ‘anhā). It is better to be on the safe side and make up the missed fasts of Ramadān before the fasts of Shawwāl.

Obedience tied with time

The different times of the months within a year are connected to varying acts of obedience. Each month is tied to a target or a milestone of acts of obedience, some periods more than others. These targets took on such an important form that the scholars divided the Qur’ān into 30 sections to correspond to the 30 days of the month for it to be a measure of our own actions. The chance to perform such actions do not expire until the date of our death. Hasan al-Basri stated, “Allāh has fixed no expiration date for a believer’s devotional action other than death.” He then recited the words of Allāh,

Islam21c requests all the readers of this article, and others, to share it on your facebook, twitter, and other platforms to further spread our efforts.

This article has been reposted, first posted on 14 August 2013.

Notes:

[1] This article is predominantly based on the Ibn Rajab’s Latā’iful Ma’ārif with the ahādīth being checked by Amir bin Ali Yasin
[2] Muslim
[3] Ibn Rajab stated that it was the position of Imām Abū Hanīfah, Abū Yūsuf and Sufyān al-Thawrī that it was disliked to fast these six days. However, the later Hanafis considered it to be recommended. Imām Mālik did not know any of the people of Madīna to perform this practise, he therefore feared it was close to being an innovation. Ibn Rushd stated that perhaps the hadīth did not reach Imām Mālik. (Bidāyat al-Mujtahid) The scholars who opined its desirability were Ibn ‘Abbās, Ibn al-Mubarak, Ahmad and others.
[4] Ahmad and Ibn Mājah
[5] Bukhāri and Muslim
[6] It is quite possible he depended on a narration of Umm Salama (which happens to be weak) in which she mentioned, “Whoever fasts the day after ‘Īd al-Fitr, it is as if they have fasted from Ramadān.”
[7] Bukhāri
[8] The Hanafis and Mālikis mention that the qadha fasts of Ramadān do need to be made up before the 6 fasting days of Shawwāl can be performed as the time of qadha is wide. Many of the Shafiees and Hambalis state that the qadha must be made up before the six days can be fasted.
[9] Al-Qur’ān: 16:99

]]>https://www.islam21c.com/islamic-thought/shawwal-the-fast-of-a-lifetime/feed/47332Taqwā In The Last 10 Nightshttps://www.islam21c.com/islamic-thought/taqwa-in-the-last-10-nights/
https://www.islam21c.com/islamic-thought/taqwa-in-the-last-10-nights/#respondWed, 22 May 2019 14:00:48 +0000https://www.islam21c.com/?p=27113Shaikh Sajid Umar delivers a pertinent reminder on the final push in these last few days of the blessed month of Ramadān...

]]>We praise Allāh (subḥānahu wa taʿālā), we seek His Assistance, and we seek His Guidance. And we seek refuge in Allāh (subḥānahu wa taʿālā) from the evils of ourselves and the adverse consequences of our deeds.

In a previous article on Islam21c, we discussed Taqwā being a forgotten jewel, as well as the meanings, virtues and significance of this beautiful quality in our daily lives.[1]

With yet another Ramaḍān nearing its end, the topic of Taqwā requires another embrace, even if from a different angle.

Losing sight of the goal

The last 10 nights of Ramaḍān have dawned upon us. Some of us have been ready for them, others may have finally woken up from lagging heedlessness; some from amongst us are balancing work, family, and other commitments while trying our best to worship Allāh (subḥānahu wa taʿālā). Despite all this, all of us are in a state of hope, In Shā’ Allāh, and hopefully gearing toward ending our Ramaḍān on a strong note. This is imperative, for Allāh Almighty has showered His mercy upon us by teaching us that Allāh will judge our actions collectively based on the strength of their endings.

Prior to Ramaḍān and during the first few fasts, there is a large emphasis on encouraging each other toward Taqwā, discussing its meaning, virtues, and ways to attain it. Yet, when the last 10 nights dawn on us, we discuss to a great extent what duʿā’s to make, when Laylat al-Qadr is, and many more details, but at times, in our excitement of doing more, more and more acts of worship in the last 10 nights, we forget our initial goal: the achievement of Taqwā.

Why The Night Prayer?

When we try to accomplish something big, it is easy to get pulled in several different directions. There are hundreds of things that can be done.

However, some things are far more impactful than others. This brings to mind the 80/20 rule, which explains that 20% of the activities we engage in produce 80% of what we want. With so much going on in our lives at times, and the fact that we are living an actual season of worship (the last 10 of Ramaḍān) within a season of worship (Ramaḍān itself); the formula related to ‘quality vs quantity’ has perhaps never been more pertinent.

The Qur’ān is full of lessons on how to achieve Taqwā, and for the purposes of this piece; I would like to present to you the following āyāt to ponder over and consider:

And from their wealth was [given] the right of the needy and the deprived.”[2]

A simple analysis of these āyāt present to us three of the best and most effective ways to attain Taqwā.

From this verse, we learn that:

praying at night,

seeking forgiveness before dawn,

and giving to the needy,

are three acts of worship most effective in developing Taqwā in our hearts.

SubhanAllāh, see how Allāh (subḥānahu wa taʿālā) has brought together these three activities and multiplied their reward in the last 10 nights of Ramaḍān, to encourage us toward Taqwā! Our ultimate goal from this month.

The final lap and the final push!

As we increase our intensity because of our setting of our sights on the finish line, please also consider these practical steps which aid our abilities in the last 10 nights count.

1. Prayer, Fasting, and Qur’ān: The three basics that have been discussed throughout Ramaḍān only become even more important. All of us must have a goal and a plan for every day in terms of prayer, Qur’ān, and what we can improve on in our fasts. The main goal is to establish habits we can continue after Ramaḍān.

2. Seclusion: If you cannot spend the last 10 nights in seclusion doing Iʿtikāf, as was the Prophetic practice, then at least put some time aside every night to be away from family, friends, and distractions, either in prayer, contemplation or supplication. During your seclusion, ensure you sincerely ponder of the favours of your Lord upon you for this brings about much-needed calibration to our hearts, minds and souls.

Another important activity for you to carry out during this period of seclusion is to list every role you currently assume in your life, be it mandatory, in terms of your roles that you can never give up, like being a parent, spouse, and other roles similar; or elective, in terms of roles that you can give up, like your position of employment and other similar placements in your life.

Once you have achieved this, analyse these roles within your life based on answering the following two questions:

How effective am I in my role and how can I apply myself better in it?

Am I giving too much emphasis on my elective placements to the extent that my mandatory roles and responsibilities are suffering?

I assure you, this task, if done sincerely and correctly, will be life changing!

3. Duʿā’: It may help to take some time out to pen down your personal aspirations, both related to your dīn and dunya. The Prophet (ṣall Allāhu ‘alayhi wasallam) would also ask Allāh (subḥānahu wa taʿālā) for Taqwā,

اللهم ات نفسي تقواها وزكها انت خير من زكاها انت وليها ومولاها

“O Allāh, grant my soul Taqwā and purify it, for You are the best to purify it. You are its protector and guardian.”[3]

4. Self-assessment: Umar b. al-Khattāb (radiy Allāhu ‘anhu) would say, “Take yourselves to account before you are [ultimately] taken to account.” Let your contemplation in these last 10 nights lead you to reflecting upon what aspects of your character may need polishing and improving. Nobody is born perfect.

5. Maintaining others’ rights: Whether you are a parent or an employee, others have rights over you even in Ramaḍān. This time can also be used to re-connect with relatives or reconcile with friends and family.

Lastly: Taqwā Post-Ramaḍān

Before Ramaḍān ends, let us ensure that we do not bid the month farewell before realising and understanding that Ramaḍān is a stepping stone to being great for the rest of our lives. Taqwā is a process, not a place!

We must realise that the Allāh of Ramaḍān is the Allāh (subḥānahu wa taʿālā) of all the months of the year. Life is too short to make shorter and the believer is not one who takes a stride forward, only to take several steps backwards thereafter. This is even more manifest when we realise that we cannot guarantee ourselves yet another Ramaḍān after this.

Indeed, even outside of Ramaḍān, the purpose of worship itself is to achieve Taqwā. Allāh (subḥānahu wa taʿālā) says, “O mankind, worship your Lord, who created you and those before you, that you may become righteous [lit. perform Taqwā].”[4] The pious before us would severely criticise those who only worshipped their Lord during Ramaḍān, only to forget their Lord after Ramaḍān. The mandatory fasting may end when Ramaḍān ends, but the pursuit of Taqwā must continue beyond Ramaḍān.

It is upon us to do everything in our capacity, in a calculated and strategic way, to ensure that this Ramaḍān lasts the period of our lives.

May Allāh Almighty bless our month and accept it from us, grant us the night of power, and write us from among the freed from the hell-fire and the muttaqūn with the passing of this month. Āmīn.

Let us keep up the good habits we have acquired this month, remembering the powerful command Allāh (subḥānahu wa taʿālā) gives us:

]]>https://www.islam21c.com/islamic-thought/taqwa-in-the-last-10-nights/feed/027113Break Your Soul as You Break Your Fasthttps://www.islam21c.com/latest-islamic/5885-break-your-soul-as-you-break-your-fast/
https://www.islam21c.com/latest-islamic/5885-break-your-soul-as-you-break-your-fast/#commentsSun, 19 May 2019 14:00:00 +0000http://islam21c.com/jarida/s10-articles/c52-fp-roktabs/break-your-soul-as-you-break-your-fast/One of the deeper intents and aims of fasting is for us to learn the art of self-restraint.

One of the deeper intents and aims of fasting is for us to learn the art of self-restraint. When Allāh (subḥānahu wa taʿālā) revealed the verse of fasting [2], He concluded that it has been prescribed so that we may gain piety. Now, piety comes in many different forms, but a lot of these forms share a common characteristic and that is they all entail the practice of self-restraint.

In a powerful statement made by Dhūl-Nūn al-Miṣrī, he said: “Do not argue with your Lord on behalf of your soul; rather argue with your soul on behalf of your Lord.” In our current time and era, the message we often hear and learn to adopt in our lives is a message in complete contrast to this. We are often encouraged to be bold and confident, to always seek and go after what our Nafs (self) desires and sadly, numerous are the justifications we grant ourselves when doing this. Often this leads to frightening levels of deeply-rooted arrogance, lack of humility and a complete inability to go against ourselves. This easily grants authority and power to our Nafs and naturally, it weakens our resolve, will and inner strength. When this happens, it is our Nafs that then takes the lead and governs us at every point of life. Allāh (subḥānahu wa taʿālā) has said,

“Have you seen he who has taken as his god his [own] desire, and Allāh has sent him astray due to knowledge and has set a seal upon his hearing and his heart and put over his vision a veil? So who will guide him after Allāh? Then will you not be reminded?” [3]

We may read this verse and immediately think of others, but turning the tables a little, how often have we allowed our unrestrained Nafs to make decisions for us which we then followed? How often have we submitted to it and allowed it to take the position of a god over us? Indeed, something to think about.

Ramaḍān is all about reversing this dangerous momentum. It is a time when we voluntary restrain ourselves from basic needs such as food and drink, and we restrain ourselves from our desires and anything which may lead to sin or even idle deeds of no benefit. When you starve the soul of its fuel, it begins to weaken. It then descends from the high authoritative ground it once basked in and it begins to return once again as a slave, under your authority. This will then allow you to steer it towards piety, and so at every stage of your life when you come across testing moments where you battle with your soul, this power you now have over it will allow you to always make the right decisions; decisions that are purely for Allāh (subḥānahu wa taʿālā) and the goodness of our soul and not based merely on desire and the call of the Nafs.

As we train in this month, it’s highly crucial that we learn the art of self-restraint. It is not just food, drink and intimate relations that we abstain from; rather these are just primers to help us go forth because ahead of us are numerous other things which we are to abstain from in order to reach our goal: the breaking and humbling of the Nafs and the subsequent gain of piety. It’s a training ground for us to restrain ourselves from anger, arguments, and fighting. From selfishness, greed and bad desire. From lying, dishonesty, gossiping and sins of the tongue. From impatience, rudeness, harshness and bad opinion of others. In a nutshell, it’s a time to restrain ourselves from all that is bad news for our Hereafter, and the intelligent person will realise that this is not just for Ramaḍān, but it is what Allāh (subḥānahu wa taʿālā) generally wants from his believing slaves.

Finally, just as we practise self-restraint, it’s equally important that we give our soul something else to fill the void with. As the famous Arabic saying goes, “Your soul, if you do not busy it with the Khayr (good), it shall busy you with evil.” So just as you remove, make sure you are also adding and bringing a better replacement into your life by way of virtuous actions.

Let’s strive in whatever concerns the affairs of our souls so that we can develop these souls of ours and return them to our Creator in a state which pleases Him…

Ask Allāh (subḥānahu wa taʿālā) for piety. Ask Him to help you over your Nafs and make you a better slave to Him.

Watch out for those testing moments in life where you have to make a choice, then always choose the way of piety and choose that which is better and will bring you relief and joy on the Day when souls are gathered.

Utilise your fasting days and seize every opportunity weaken the soul from evil and instead strengthen it upon the good.

Replace the evil with good. As we break away from idle chatter, gossip and backbiting, let’s instead engage the tongue in Qur’ānic recitation, Dhikr (remembrance) and good words. Likewise, as we remove bad habits from our life, let’s replace them with habits of virtue so that we are not simply starving our souls but rather we starve them from the unhealthy and feed them with the nutritious.

The successful practice of faith relies on an intelligent balance, on the part of the believer, between the ‘outer’ and the ‘inner’, the ‘material’, and the ‘immaterial’. No other time of the year are these creative tensions more excitingly in conversation than in Ramaḍān. In the unlikely setting of an energetic Marrakesh marketplace, I was to reflect on what earns Ramaḍān the high accolade of being a pathway to Taqwā in and of itself. [1] In this piece, I share one reflection. I present that Ramaḍān offers a momentary rejection of the material world, and a deliberate refocus within, to the immaterial inner world. I suggest one reason this refocus takes place is that we rediscover ‘beauty’ as a spiritual category. I organise the discussion around the Ḥadīth–

The picture above was taken early Ramaḍān last year, in the touristic heart of Marrakesh, Morocco. Ahmed, a dishevelled aged Moroccan beggar lay helplessly underneath graffiti that ironically read ‘beautiful’. The juxtaposition was striking. Ahmed sat defiantly at the centre of a marketplace buzzing with tourists, all incidentally looking for very different definitions of ‘beauty’, promised to them by profiteering holidaymakers. But there Ahmed lay, constructing his own stage of alternative beauty for anyone who cared to pay attention.

Intensely moved yet equally intrigued, I knelt down, gradually getting closer to him. Tension mounted as he carefully clenched his garments closer to his fragile person, erecting his knees against me in suspicious defence.

“Al-Salāmuʿalaykum, my name is Ismael,” I gently greeted him, “do you understand the writing under which you sit?”

“No,” was his brusque reply. The facial expressions he offered me were cold, seated behind harsh crystallised wrinkles of a face that told infinite tales. I explained it to him, and slowly qualified why the moment captured me. His body started to loosen – his cryptic reply came…

“All beauty belongs to Allāh, my son. And He distributes it as He wishes…”

I was unsure what he meant by that, whether to read it in an empowering or disempowering way. Yes, all beauty belongs to Allāh(subḥānahuwataʿālā), fair, but what was Ahmed suggesting about how he fits into that story?

My friend called me. I had to go. I apologised to Ahmed, got up, dusted my jeans, offered him a polite smile, and began to advance further into the busy marketplace. I was unable to shake off his cryptic answer; it left me in a mental storm. Yes, all beauty belongs to Allāh (subḥānahuwataʿālā). I reconciled, but Ahmed forced me to rethink the processes by which we see ‘divine beauty’ – suddenly not a trivial process. Our claim that ‘beauty’ is easily discernible to the human experience may be nothing short of arrogant. The Ḥadīth attests that Allāh (subḥānahuwataʿālā) ‘loves beauty’; surely then the reflective believer would question how certain he is whether what he sees as ‘beautiful’ in this world, is what his Lord sees as ‘beautiful’?

Ahmed’s intervention began to make sense. After all, I told myself, the Qur’ān is adorned with many beauties, which by its own admission, is accessible exclusively to those described as Muttaqūn [3]: an elite group of Awliyā ’ [4]. Flicking through the Qur’ān curiously in my mind’s eye, ‘beauty’ seemed a spiritual insight, a privilege – so much so that Allāh made the most glorious delight in the afterlife to gaze upon His beautiful Face (subḥānahuwataʿālā). ‘Beauty’ suddenly represented a state to me, a journey – one that begins in this life and ends with the Face of Allāh (subḥānahuwataʿālā). It was no longer a shallow cultural construct. It became a spiritual question.

I took out my pen and paper with childish excitement, and scribbled collections of Ḥadīth as they raced to my mind. If Allāh (subḥānahuwataʿālā) is beautiful, as the Ḥadīth confirms, then surely Islām is a celebration of that very beauty, I enquired. The responsibility of the believer, then, must be to celebrate that beauty both outwardly and inwardly, through all bodily functions. But how do we celebrate beauty?

The Prophet (sallAllāhuʿalayhiwasallam) affirms the body contains a morsel (the heart). [5] If this morsel is pure, everything is consequently pure. Here we locate the inner seat of divine beauty and perfection in a believer, I convinced myself. Allāh (subḥānahuwataʿālā)’s Divine Gaze does not rest on our physiques, but upon our hearts. [6] It was making sense, and its pertinence to Ramaḍān central. One of the glories of Ramaḍān is it is the month in which Allāh (subḥānahuwataʿālā) “beautifies the Heavenly Gardens” for us. [7] He does so, the Ḥadīth teaches, because His “servants have [momentarily] denounced the beauties of the material world… and are thus drawing closer to [Him]”. [7] Interesting…the further away we are from the elusive beauties of this world, the more we are drawn to ‘true beauty’ – that is Allāh (subḥānahuwataʿālā) and the Hereafter. It made perfect sense. I clenched the loose papers together and paused, sinking deeper into my chair.

Organising the chain of prophetic sayings around the principle of Allāh (subḥānahuwataʿālā) being Beautiful, loving beauty, and its centrality to Ramaḍān was not only empowering, but spiritually instructive. Ramaḍān offers us a unique opportunity to address this inner beauty by momentarily distracting us from the aggressions of the material world. It allows the believer to unlock the inward miracles of faith uninterrupted. If the logic of Ramaḍān is to attain Taqwā – I ask what is Taqwā other than an urgent search for this inner beauty? It is no wonder the Prophet taught us the reality of Taqwā is “right here” …pointing to his sacred chest three times. [8]

Ahmed’s encounter inspired me to reflect on whether we as humans can recognise the higher dimensions of beauty without Allāh (subḥānahuwataʿālā). He says in the ḤadīthQudsī – “My servant keeps drawing nearer to Me with voluntary works until I love him. And when I love him, I am his hearing with which he hears, his sight with which he sees…”. [9] It is at this point of the sinuous journey when Allāh (subḥānahuwataʿālā) fits our senses with His Divine Lens, that we are guided to appreciate what is truly beautiful in this world and what is not; doing so before that cannot be possible. Ahmed was right. Beauty is only understood as part of a successful journey to Allāh (subḥānahuwataʿālā). Ramaḍān does not suggest works to frustrate our bodily limits but presents an opportunity to unlock a spiritual imagination – one that rediscovers an inner beauty we are all capable of. Understanding this is central to a believer in constructing her/his religious imagination.

The Prophet (sallAllāhuʿalayhiwasallam) would supplicate Allāh (subḥānahuwataʿālā), to “beautify” his inner as He has beautified his outer. [10] We therefore understand the architecture of beauty to rest on both visible and invisible components. Ahmed, neatly juxtaposing an advert of popular beauty, represented the invisible inner kingdom that I needed to rediscover. What if he was the dusty, outwardly unimpressive, yet beautiful soul, celebrated in prophetic tradition…that were he to raise his hands, Allāh (subḥānahuwataʿālā) would surely notice him? [11]

Ramaḍān gloriously magnifies the focus on this inner beauty. At no other time of the year is this discovery more available. Once we find the beauty of Allāh (subḥānahuwataʿālā) within ourselves, we will not be entertained by any other beauty – is the divine promise.

]]>https://www.islam21c.com/islamic-thought/rediscovering-beauty-in-ramadan/feed/518195The Inner Secrets of Fastinghttps://www.islam21c.com/latest-islamic/3227-the-inner-secrets-of-fasting/
https://www.islam21c.com/latest-islamic/3227-the-inner-secrets-of-fasting/#commentsThu, 09 May 2019 13:10:00 +0000http://islam21c.com/jarida/s10-articles/c52-fp-roktabs/the-inner-secrets-of-fasting/Know that in the fast is a special quality that is not found in anything else

Know that in the fast is a special quality that is not found in anything else. And that is its close connection to Allāh, such that He says: “The fast (Sawm) is for Me and I will reward it.”1This connection is enough to show the high status of fasting. Similarly, the Kaʿbah is highly dignified due to its close connection to Him, as occurs in His statement, “And sanctify My House.”2

Indeed, the fast is only virtuous due to two significant concepts. Firstly, it is a secret and hidden action thus, no one from the creation is able to see it. Therefore showing off cannot enter into it. Secondly, it is a means of subjugating the enemies of Allāh. This is because the road that the enemies (of Allah) embark upon (in order to misguide the Son of Ādam) is that of desires. And eating and drinking strengthens the desires. There are many reports that indicate the merits of fasting, and they are all well known.

The recommended acts of fasting
The pre-dawn meal (Suḥur) and delaying in taking it are preferable, as well as hastening to break the fast and doing so with dates. Generosity in giving is also recommended during Ramaḍān, as well as doing good deeds and increasing in charity. This is in accordance with the way of the Messenger of Allāh (sall Allāhu ʿalayhi wa sallam).

It is also recommended to study the Qur’ān and perform I’tikāf during Ramaḍān, especially in the last ten days, as well as increasing upon the exertion (towards doing good deeds) in it.

In the two Sahihs, ʿĀ’ishah said, “When the (last) ten days (of Ramaḍān) would come, the Prophet would tighten his waist-wrapper, spend the night in worship, and wake his family up (for prayer).” The scholars have mentioned two views concerning the meaning of “tighten his waist-wrapper”: The first: It means the turning away from women.

The second: It is an expression denoting his eagerness and diligence in doing good deeds. They also say that the reason for his (peace be upon him) exertion in the last ten days of Ramaḍān was due to his (sall Allāhu ʿalayhi wa sallam) seeking of the Night of Power (Laylah al-Qadr).

An explanation of the inner secrets of fasting and its characteristics
There are three levels of fasting: The general fast, the specific fast, and the further specific fast. As for the general fast, then it is the refraining of the stomach and the private parts from fulfilling their desires. The specific fast is the refraining of one’s gaze, tongue, hands, feet, hearing and eyes, as well as the rest of his body parts from committing sinful acts. As for the more specific fast, then it is the heart’s abstention from its yearning after the worldly affairs and the thoughts which distance one away from Allāh, as well as its (the heart’s) abstention from all the things that Allāh has placed on the same level. From the characteristics of the specific fast is that one lowers his gaze and safeguards his tongue from the repulsive speech that is forbidden, disliked, or which has no benefit, as well as controlling the rest of his body parts.

In a ḥadith reported by al-Bukhārī: “Whosoever does not abandon false speech and the acting upon it, Allāh is not in need of him leaving off his food and drink.”3 Another characteristic of the specific fast is that one does not overfill himself with food during the night. Instead, he eats in due measure, for indeed, the son of Ādam does not fill a vessel more evil than his stomach. If he were to eat his fill during the first part of the night, he would not make good use of himself for the remainder of the night. In the same way, if he eats to his fill for suhur, he does not make good use of himself until the afternoon. This is because excessive eating breeds laziness and lethargy. Therefore, the objective of fasting disappears due to one’s excessiveness in eating, for what is intended by the fast is that one savours the taste of hunger and becomes one who abandons desires.

Recommended Fasts
As for the recommended fasts, then know that preference for fasting is established in certain virtuous days. Some of these virtuous days occur every year, such as fasting the first six days of the month of Shawwāl after Ramaḍān, fasting the day of ʿArafah, the day of ʿAshura, and the ten days of Dhul-Hijjah and Muharram. Some of them occur every month, such as the first part of the month, the middle part of it, and the last part of it. So whoever fasts the first part of the month, the middle part of it, and the last part of it, then he has done well. Some fasts occur every week, and they are every Monday and Thursday.

The most virtuous of the recommended fasts is the fast of Dāwūd (ʿalayhi al-Salām). He would fast one day and break his fast the next day. This achieves the following three objectives: The soul is given its share on the day the fast is broken. And on the day of fasting, it completes its worship in full. The day of eating is the day of giving thanks and the day of fasting is the day of having patience. And Faith is divided into two halves – that of thankfulness and that of patience. It is the most difficult struggle for the soul. This is because every time the soul gets accustomed to a certain condition, it transfers itself to that.

As for fasting every day, then it has been reported by Muslim, from the ḥadith of Abu Qatadah, that ʿUmar (raḍiy Allāhuʿanhu) asked the Prophet (sall Allāhu ʿalayhi wa sallam): ‘What is the case if one were to fast every day?’ So he (sall Allāhu ʿalayhi wa sallam) said: “He did not fast nor did he break his fast – or – he did not fast and he did not break his fast.”4 This is concerning the one who fasts continuously, even during the days in which fasting is forbidden.

Characteristics of the most specific fast
Know that the one who has been given intellect, knows the objective behind fasting. Therefore, he burdens himself to the extent that he will not be unable to do that which is more beneficial than it. Ibn Masʿūd would fast very little and it is reported that he used to say: “When I fast, I grow weak in my prayer. And I prefer the prayer over the (optional) fast. Some of them (the Saḥabah) would weaken in their recitation of the Qur’ān whilst fasting. Thus, they would exceed in breaking their fast (i.e. by observing less optional fasts), until they were able to balance their recitation. Every individual is knowledgeable of his condition and of what will rectify it.

]]>https://www.islam21c.com/latest-islamic/3227-the-inner-secrets-of-fasting/feed/112625Fasting the Long Summer Days of Ramaḍānhttps://www.islam21c.com/islamic-thought/5755-fasting-the-long-summer-days-of-ramadan/
https://www.islam21c.com/islamic-thought/5755-fasting-the-long-summer-days-of-ramadan/#commentsMon, 29 Apr 2019 15:00:00 +0000http://islam21c.com/jarida/s10-articles/c47-fp-roktabs/fasting-the-long-summer-days-of-ramadan/Worried about fasting this summer? "Allāh has made it incumbent upon Himself that whosoever makes himself thirsty on a hot day, from the days of this life which are extremely hot, it is a right upon Allāh that this person have his thirst quenched on the Day of Resurrection.”

This year Ramaḍān is taking place in the early summer months, with extremely long days that may cause difficulty for some Muslims especially those who live in northern Europe. Some may express a negative attitude towards the long fasts and others might try to find excuses to avoid fasting altogether. Others may complain that there are disadvantages to fasting such long days. An underlying reason for such objections is the weakness of our belief in the afterlife that is true and everlasting.

There are many examples for us from the early generations of Muslims where they deliberated the long arduous fast. We know that Madīnah, the city of the Prophet (sall Allāhu ʿalayhi wa sallam), is a very hot place in the summer and yet it was reported that he used to fast frequently. His wife, ʿĀ’ishah (raḍiy Allāhu ʿanha) remarked that he used to fast continuously until they thought that he will not cease fasting, and likewise he used to not fast to the extent that they thought that he would not fast again. It was also narrated that Abu’l-Darda’ (raḍiy Allāhu ʿanhu) said:

“We went out with the Messenger of Allāh (sall Allāhu ʿalayhi wa sallam) [on a journey] during the month of Ramaḍān when it was intensely hot, such that one of us would put his hand on his head because of the intense heat, and no one among us was fasting apart from the Messenger of Allāh (sall Allāhu ʿalayhi wa sallam) and ‘Abd-Allāh b. Rawāhah.”[1]

His beloved wife and our mother ʿĀ’ishah (raḍiy Allāhu ʿanha) used to follow his Sunnah.

Yahya b. Abī Kathīr, a scholar from the latter era of the second generation, said:

Al-Qasim b. Muhammad, the nephew of ʿĀ’ishah, informed of ʿĀ’ishah (raḍiy Allāhu ʿanha) that she would fast on a journey in the heat. I asked, “What compelled her to do that?” He said, “She used to take advantage (of the situation).”[2]

The famous companion Abū Mūsā al-Ash’ari (raḍiy Allāhu ʿanhu) heard someone call out – most likely from the righteous jinn – at sea: “Allāh has made it incumbent upon Himself that whosoever makes himself thirsty on a hot day, from the days of this life which are extremely hot (i.e. the peak of summer), it is a right upon Allāh that this person have his thirst quenched on the Day of Resurrection.” Abū Mūsā would search out the days that were so hot that one would feel he was being cooked, and he would fast those days.[3]

When a person feels the sweetness of being close to Allāh and starts thinking about the reality of this life compared to the reality of the second life, his or her experience of acts of worship will be very different. The physical tiredness will turn to enjoyment for the sake of whom he loves: Allāh, and His pleasure and Paradise. Saʿīd b. Jubayr, the famous scholar and righteous person, said: When ʿAbdullāh b. ʿUmar (raḍiy Allāhu ʿanhu) was near death he said, “I have not left anything behind from this world that I am grieved to leave behind other than the thirst of the midday heat (due to fasting) and walking to attend the prayer.”[4] Similar statements were attributed to many from the early generations. For example, ‘Alqamah b. Marthad, a scholar from the latter era of the second generation, said “I do not cry about your world out of desire of it, but I cry out of missing out (because of death) on the thirst of the midday heat (due to fasting) and the winter night prayer (due to its length)”.[5]

It is amazing to know that the early Muslims competed in doing good deeds even if they were not known as scholars and were just among the lay people. Al-Bayhaqi in his book al-Sunan narrated that once ʿAbdullāh b. ʿUmar went out to the outskirts of al-Madīnah with some of his companions. They put out a dining mat when a shepherd passed by. Ibn ʿUmar said, “Come O shepherd and partake from this dining mat.” He said: “I am fasting,” Ibn ‘Umar responded, “You fast on a hot day like this while you are on these steep hillocks seeing to these sheep?” The herder replied, “I’m taking advantage of my remaining days.”[6] In a similar story, Saʿīd b. Salim said one of the noble leaders known as Ruh b. Zinba, whose father was a Companion, came to a place between Makkah and Madīnah on a very hot day. His meal was brought to him when a shepherd from the mountain approached, He said to him, “O shepherd, come and eat with me.” The shepherd said: “I’m fasting.” Ruh said, “You’re fasting in this heat?” The shepherd replied: “Should I let my days pass by in vain?” Ruh then recited a couplet: “You have used your days wisely O herder, while Ruh b. Zinba’ has wasted his.”[7]

It was attributed to Abū Dharr al-Ghifāri, the famous Companion of the Prophet who was known for his piety, that he said

“O people, I am an adviser to you all and considerate. Pray in the darkness of the night for the loneliness of the grave. Fast in this world for the heat of the Day of Resurrection. Give charity fearing the day of hardship. O people, I am an adviser to you all and considerate.”[8]

The famous scholar Ibn al-Qayyim who used to speak frequently about the actions of the hearts explained how a person can carry out difficult tasks by saying “Know that a slave traverses the heights of travel to Allāh by his heart and volition and not by his body. Taqwa (piety) in reality is the piety of the heart not that of the body. Allāh says, ‘And whoever honours the symbols [i.e., rites] of Allāh – indeed, it is from the piety of hearts.’ and the Prophet said, ‘Piety is here – and he pointed to his heart’ ”. Thus the smart person can traverse a distance by sound resolve and high aspiration; and pure focus and correct intention, along with little action that is several times more compared to the distance traversed by one who is void of all this even if the latter has with him much labour and undergoes an arduous travel. Resolve and love do away with difficulty and make the journey pleasant. Advancement and being foremost in racing to Allāh (subḥānahu wa taʿālā) is only achieved by aspirations, genuine love and determination. Hence, one who possesses aspiration with little activity outstrips one who does much by many ranks. If however their aspirations are of the same level then one can outstrip another through action.

It is a sad indictment of our state that if one of us were presented by an employer with the opportunity to work day and night for a month in lieu of a luxury car and large mansion situated in a prime location, I am certain he or she would jump at the chance. Others would even complain at not being afforded this same opportunity. The reality is that if we had a strong conviction in what Allāh has promised us for fasting long days we would wish that Ramadān extended to the entire year, and with long daylight hours. Allāh says,

“Eat and drink at ease for that which you have sent on before you in days past!”[9]

“Only those who are patient shall receive their rewards in full, without reckoning.”[10]

A number of Qur’anic commentators state that those who fast are among those who are patient.

Al-Hasan al-Basri, the well-known scholar from the second generation and the one who was known for his wisdom in speech, said: The Houra, a title of one of the beautiful women in paradise, shall say to the walī of Allāh,the righteous person, whilst he lounges with her beside a river of honey passing him a cup, “What a great life! Do you know, O beloved of God, when it was that my Lord wedded me to you?” He shall say, “I do not know.” She shall say, “He watched you on a long summer’s day whilst you were thirsty in the midday heat, and He called the angels saying “Look at My slave. He has left his wife and pleasure and food and drink for Me out of his desire for what I have for him. Bear witness that I have forgiven him,” and He forgave you on that day and wedded me to you.”[11]

Many of us wish that our fasts pass by easily – while we tolerate a little difficulty we expect a significant reward without the exertion of any real effort. Many people hold that fasting should be easy as they do not expect to face any hardship on the path of salvation. However, once a person prepares himself mentally and spiritually, fasting will be easy. Real strength is not of a physical nature but rather of the heart.

In addition to the above points, there are a number of things that can help people to fast long days. The pre-dawn meal (suhūr) is a main aide. The Prophet (sall Allāhu ʿalayhi wa sallam) said, “Partake in the pre-dawn meal (suhūr) for in the suhūr there is blessing (barakah).”[12] Consuming dates for your suhūr and iftār is another fundamental component. Besides being a sunnah encouraged by our Prophet (sall Allāhu ʿalayhi wa sallam), it is the experience of many people that eating dates for suhūr removes thirst, hunger and tiredness. Another practical way that may help many persons to fast long days is to be busy during the day. The best thing a person can make himself busy with during the days of Ramaḍān is reading Qur’ān, as we know it is indeed the month of the Qur’ān.

The Month of Ramadān, in which the Qur’an was revealed

If a person has a target of a good amount of the Qur’ān to read, learn or even memorise during the days of Ramaḍān, one will notice that the days are not boring and pass by quite quickly. Supplicating to Allāh is also a prime method by which to make worship easy upon the slave. Allāh says,

“And when My servants ask you concerning Me – indeed I am near. I respond to the invocation of the supplicant when he calls upon Me. So let them respond to Me (by obedience) and believe in Me that they may be guided.”[13]

]]>https://www.islam21c.com/islamic-thought/5755-fasting-the-long-summer-days-of-ramadan/feed/202852A forgotten gold mine: du’ā of a fasting personhttps://www.islam21c.com/latest-islamic/a-forgotten-gold-mine-dua-of-a-fasting-person/
https://www.islam21c.com/latest-islamic/a-forgotten-gold-mine-dua-of-a-fasting-person/#commentsFri, 26 Apr 2019 19:30:48 +0000http://www.islam21c.com/?p=11831The fasting person has a golden moment when their every request will be accepted. A moment which is so precious that the invocation of any one of us can be elevated to the invocation of the just ruler. The same just rulers who will recline on pulpits of light in the Hereafter, and be shaded ...

]]>The fasting person has a golden moment when their every request will be accepted. A moment which is so precious that the invocation of any one of us can be elevated to the invocation of the just ruler. The same just rulers who will recline on pulpits of light in the Hereafter, and be shaded by the throne of Allāh on the day when there is no shade, except His shade.

The Prophet Muhammad (sall Allāhu ʿalayhi wa sallam) said:

‘When Ramaḍān comes, the Doors of Mercy are opened, and the doors of Hell are closed, and the devils are locked up[1].’

This hadīth would be sufficient encouragement for us to invoke Allāh night and day during Ramadān. When the Beneficent, the Most Generous promises to fling open the doors to His expansive and all-encompassing Mercy, we should eagerly flock to take advantage of His promise. But the Prophet Muhammad (Peace and Salutation be upon him) went further and specified:

‘Three supplications will not be rejected, the supplication of the parent for his child, the supplication of the one who is fasting, and the supplication of the traveller[2].’

It is not only the status and honour of the month of Ramaḍān which attracts Allāh’s all-encompassing Mercy, but specifically the state of fasting. Little wonder that the fasting person has a divine promise which is sure to be fulfilled when Allāh has already stated in the hadīth Qudsi, ‘Fasting is for me and I will reward it’[3]. Fasting is that unique of act of worship which riyā (showing off) cannot penetrate. Indeed, Ibn al-Jawzi said, ‘All acts of worship are noticeable (by others) when performed and it is rare for it to be free of some tarnishing, except fasting’[4]. Nobody sees a person fast in the same manner that a person sees other acts of worship so the sole intention of a person maintaining their fast in public or private must be the sincere devotion to Allāh alone.

It is this sincerity which is a sure means for the invocation to be accepted. In the famous hadīth of the three men who were trapped by a boulder in the cave[5], each one of them secured their freedom and the miraculous moving of the boulder by invoking Allāh with their most sincerest of deeds. Indeed when Abū Umāmah asked the Prophet Muhammad (sall Allāhu ʿalayhi wa sallam) to command him with an action which would cause him to enter Paradise, the Prophet Muhammad (sall Allāhu ʿalayhi wa sallam) said, ‘Take to fasting for it has no equivalent’[6].

Allāh described the Prophet Muhammad (sall Allāhu ʿalayhi wa sallam) in the Qur’ān with his quality of being anxious for good for this nation, ‘He is concerned over you and to the believers is kind and merciful’[7]. He not only has directed us to all that is good and warned us against all that is evil, but has taken us by the hand and walked us through the path. After describing to us the status of the month of Ramadān and that the fasting person’s invocation is not rejected, he as the mercy to mankind that he truly is, directed us to the exact moments when Allāh will certainly accept our invocations:

‘Three men whose invocation is never rejected are: when a fasting person breaks their fast, the just ruler and the one who is oppressed[8].’

Indeed these golden moments are the minutes immediately before the breaking of the fast. A time when the fasting person is reaching the climax of a great act of worship endeared to Allāh. Indeed we may reflect that it is often as we approach the completion of great acts of worship that Allāh accepts our invocation. The Prophet Muhammad (sall Allāhu ʿalayhi wa sallam) said, ‘The best invocation is that of the Day of Arafat’[9] which is the culmination of Hajj. The Prophet Muhammad (sall Allāhu ʿalayhi wa sallam) was also asked: which supplication is heard by Allāh? And he said: ‘The end of the night and at the end of the obligatory prayer’[10]. This is of course a reference to the invocations which are made in the final sitting of the prayer, prior to making the taslīm. Note how these accepted invocations are not after the worship has completely ended, but just before, in much the same manner as the pilgrim is commanded to invoke Allāh after stoning of the first and second pillar, but not the third pillar[11], which represent the end of the act of worship.

Also it is a great wisdom that by invoking Allāh at this crucial moment before ending the fast a person will protect himself from any misgivings of self-deceit and being impressed by one’s own actions. In the long, hot summer days a person may fast up to twenty hours while maintaining their commitments to work, family and of course their other acts of worship such as prayer and charity. So by invoking Allāh at this moment the fasting people remind themselves of their complete need and reliance on Allāh and humble themselves before the King of kings who accepts no arrogance or pride in His court, as Allāh said in the Qur’ān:

‘O mankind, you are those in need of Allāh, while Allāh is the Free of need, the Praiseworthy[12].’

As the clock ticks down to the eagerly awaited time of Iftār, when the fasting person is promised two delights[13], the heart of the believer should soften in recognition of the great favour conferred by Allāh on him. How many countless millions walk around on the streets heedless, never tasting the sweetness of faith, and never tasting the sweetness of food after a day of fasting? They will live their entire lives and die not knowing the feeling of conquering your carnal desires for the sake of Allāh. In this state of humility of the heart and gratitude to the One who guides, the believer raises their hands and invokes, and their invocation is accepted.

Allāh said in the Qur’ān:

‘And when My servants ask you, concerning Me – indeed I am near. I respond to the invocation of the supplicant when he calls upon Me. So let them respond to Me and believe in Me, that they may be guided.’[14]

Allāh has ordered that He be invoked and connected invoking Him with believing in Him and obeying Him. We might well reflect that in this verse Allāh initially addressed the Prophet Muhammad (sall Allāhu ʿalayhi wa sallam), but the response, ‘indeed I am near’, is not to the Prophet Muhammad (sall Allāhu ʿalayhi wa sallam) but to every single human being directly, emphasising that it is He who hears every invocation made to Him and it is He who can respond to them all.

But if we zoom out from the verse in Sūrah al-Baqarah and study the context of the surrounding verses we will notice that indeed they are the verses ordering the fasting in Ramaḍān. There are three verses before this verse and one verse after. Sheikh al-‘Uthaymīn explains in his tafsīr that some of the scholars consider the position of this verse as indicative of the invocation being accepted at the end of the fast. He further explains that Allāh has promised in this verse to respond but not necessarily grant the actual request, because it may be that Allāh in His infinite wisdom delays granting the request to increase the believer in humility and reliance upon Allāh, which thereby increases their faith and their reward in the Hereafter. Or it may be that Allāh does not grant the request in this world but accumulates the reward for the Hereafter for a time when every soul will be in desperate need for a single good deed, or Allāh grants the believer something better than what they invoke for, or removes some calamity greater than their request.

How tragic it is to see that in these most precious of moments before the iftār you will see people idly wasting their time glancing at clocks and double and triple checking timetables that have barely changed since the day before. You will see women racing around the kitchen preparing lavish dishes for gluttonous family members whose eyes want more than their stomachs can bear. You will see men in the mosques reclining against the wall or waiting at a dish engaged in meaningless small talk. For the sake of Allāh, raise your hands and invoke Him. Ask and continue asking until your heart is content. Ask for yourself, ask for your parents, ask for your family and ask for the ummah. Ask for the good of this life and ask for the Hereafter and know that you will tire of asking while Allāh will never tire of giving.

How blessed is an act of worship enveloped by mercy from both sides: the Prophet Muhammad (sall Allāhu ʿalayhi wa sallam) said regarding the suḥūr (pre-dawn meal), ‘Indeed Allāh sends His salāh and His angels send salāh upon those who take the pre-dawn meal’[15]. And at the finale of this act of worship the Prophet Muhammad (sall Allāhu ʿalayhi wa sallam) promised ‘Whatever is prayed for at the time of breaking the fast is granted and never refused.’[16]

]]>https://www.islam21c.com/latest-islamic/a-forgotten-gold-mine-dua-of-a-fasting-person/feed/411831Advice in Light of the Tragic Masjid Shootingshttps://www.islam21c.com/spirituality/advice-in-light-of-the-tragic-masjid-shootings/
https://www.islam21c.com/spirituality/advice-in-light-of-the-tragic-masjid-shootings/#commentsFri, 15 Mar 2019 09:07:29 +0000https://www.islam21c.com/?p=41395Six pieces of advice from Sh Sajid Umar in light of the mosque attacks in Christchurch, New Zealand.

]]>I sadly woke up today to the shocking news of what happened to our brothers and sisters, young and old, in two masājid in Christchurch, New Zealand. They were peaceful human beings who woke up expecting their Friday to be like every other Friday.

They entered their day expecting to work, go to school, attend to their children, pay their bills, eat their favourite dinner, pray their salāh, recite Sūrah al-Kahf, and observe the Jumu’ah proceedings.

Then, Subhān Allāh, without a moment’s notice, when least expected, it all came to an end at the hands of two terrorists and those who support and fund them. To add to insult to injury, one of the terrorists recorded his entire rampage unashamedly.

Indeed Allāh Almighty is enough for us.

Many at this fragile moment are saying: “Stop the world, I want to get off!”

By Allāh, I felt estranged at the shocking news as well, and couldn’t help but wish it was a bad dream that I would wake up from and seek protection in Allāh as a result of.

At this difficult time, allow me to share the following important guidance.

I

Every soul shall taste death at its appointed time with the permission of Allāh Almighty, not a second before and not a second after.

Our brothers and sisters whom returned to Allāh Almighty; it was their exact time.

And it is not [possible] for one to die except by permission of Allāh at a decree determined. And whoever desires the reward of this world – We will give him thereof; and whoever desires the reward of the Hereafter – We will give him thereof. And we will reward the grateful.[1]

Let us all take a reminder to always be ready to meet our Lord and pray every prayer as if it were our last.

II

The jurists of Islām have stated that anyone who passes away due to oppressive actions of others, attains the status of martyrdom (shahādah/shahīd).

The reality is that the events of today really show us that there were people beloved to Allāh Almighty and close to Him living amongst us! We just did not know until now. Subhān Allāh.

III

Sometimes Allāh Almighty wants to grant His slave a station in paradise that he/she cannot attain by themselves, so a difficulty is permitted to set in, and through beautiful patience, the slave of Allāh Almighty attains a nobler rank in the hereafter.

May Allāh, through this recession, raise the ranks of the deceased, their families, and each and every one of us hurting because of it. Āmīn.

IV

Human beings have been blessed with cognitive intelligence and are creatures of choice. These atrocities were conducted by choice and the perpetrators will face the wrath of the Almighty in this life and the next. Rest assured that their pain will outlast any pain they think they have caused.

V

To the families afflicted by this oppressive act of murder: by Allāh, death is not the end, rather it is only the beginning. The deceased are alive and sustained with their Lord, and now it is upon us to do what we can do to maintain our īmān, and adhere to the sunnah. This is in order to return to our Lord whilst He is pleased with us, when our time to depart arrives—so that we can be reunited with the loved ones lost today in the highest paradise.

I have no doubt, that when that union happens in the timeless life of the hereafter whilst surrounded by unimaginable beauty and gifts; everyone will say: “Indeed whatever Allah does; He does good!”

VI

To those who remain tested with life: du’ā is the weapon of a believer. We must pray and release our hearts’ thoughts to Allāh Almighty, and seek assistance from Him.

Pray for the highest paradise for the deceased.

Pray for protection of īmān and a beautiful patience.

Pray for an immediate cure to fall over those battling with severe injuries as a result of the ordeal.

Pray for the doctors working complete shifts to remain inspired in their efforts and practice.

Pray for law and order, and for the authorities to succeed in apprehending every terrorist involved in this tragedy.

Let us also remember to pray for all of our brothers and sisters in other parts of the world who endure similar suffering on a regular basis.

May Allāh Almighty shower His mercy upon the deceased, bring ease to the afflicted families, cause justice to descend upon the terrorists, and unite us all in the highest paradise as a result of our patience through this ordeal.

]]>Have you ‘made it’ in life? A recent study carried out a poll of what constitutes having ‘made it’. Results showed that flying business class, having both Netflix and Amazon Prime, trying out new Michelin star restaurants and having a cleaner were from the top signs of achieving this status.[1]

Surely, such short-sighted goals do not befit a person with true ambition and foresight. Below, I have compiled a list worthy of aspiring to with supporting ahādīth of a true legend and multidimensional all-rounder in success, Abū Bakr al-Siddīq (raḍiy Allāhu ʿanhu).

“I was riding behind Abu Bakr and he passed by some people. He said, ‘Peace be upon you.’ They said, ‘Peace be upon you and the mercy of Allāh.’ He said, ‘Peace be upon you and the mercy of Allāh.’ They said, ‘Peace be upon you and the mercy of Allāh and His blessings.’ Abu Bakr said, ‘Today the people have been very much better than us.'” [3]

“‘Anybody who spends a pair of something in Allāh’s Cause will be called from all the gates of Paradise, ‘O Allāh’s slave! This is good.’ He who is amongst those who pray will be called from the gate of the prayer (in Paradise) and he who is from the people of Jihād will be called from the gate of Jihād, and he who is from those who give in charity (i.e. Zakat) will be called from the gate of charity, and he who is amongst those who observe fasts will be called from the gate of fasting, the gate of Rayān.’ Abu Bakr said, ‘He who is called from all those gates will need nothing,’ He added, ‘Will anyone be called from all those gates, O Allāh’s Messenger?’ He said, ‘Yes, and I hope you will be among those, O Abu Bakr.’” [4]

“Abu Bakr al-Siddīq asked the Prophet, may Allāh bless him and grant him peace, “Messenger of Allāh, teach me what to say in the mornings and evenings.” He said, “Abu Bakr, say, ‘O Allāh, the Creator of the heavens and the earth, the Knower of the Unseen and Visible. the Lord of all things and their Master. I seek refuge with You from the evil of shaytān and his encouragement to associate and that I bring evil on myself or bring it on another Muslim.'” [5]

“(Once) Abu Bakr offered the `Asr prayer and then went out walking and saw al-Hasan (the son of ‘Ali) playing with the boys. He lifted him on to his shoulders and said, ‘Let my parents be sacrificed for your sake! (You) resemble the Prophet and not `Ali’, while `Ali was smiling.” [8]

“I was with the Prophet (sallAllāhu ʿalayhi wasallam) in the Cave. When I raised my head, I saw the feet of the people. I said, “O Allāh’s Messenger! If some of them should look down, they will see us.” The Prophet said, “O Abu Bakr, be quiet! (For we are) two and Allāh is the Third of us.” [10]

“When the Muslims were put to test (i.e. troubled by the pagans), Abu Bakr set out migrating to the land of Abyssinia, and when he reached Bark-al-Ghimād, Ibn al-Daghina, the chief of the tribe of Qāra, met him and said, “O Abu Bakr! Where are you going?” Abu Bakr replied, ‘My people have turned me out (of my land), so I want to wander on the earth and worship my Lord.’ Ibn al-Daghina said, ‘O Abu Bakr! A man like you should not leave his homeland, nor should he be driven out, because you help the destitute, earn their livings, and you keep good relations with your kith and kin, help the weak and poor, entertain guests generously, and help the calamity-stricken persons. Therefore I am your protector. Go back and worship your Lord in your land.’” [11]

“Abu Bakr cursed one of his captives and the Prophet, may Allāh bless him and grant him peace, said, ‘Abu Bakr! The cursers and the true! No, by the Lord of the Ka’ba,’ and he repeated that two or three times. That very same day Abu Bakr freed one of his captives. The Prophet, may Allāh bless him and grant him peace, came and said, ‘Do not do that again (i.e. curse someone).’” [13]

“Abu Bakr had a servant who used to give him some of his earnings. Abu Bakr used to eat from it. One day he brought something and Abu Bakr ate from it. The servant said to him, ‘Do you know what this is?’ Abu Bakr then enquired, ‘What is it?’ The servant said, ‘Once, in the pre-Islamic period of ignorance I foretold somebody’s future though I did not know this knowledge of foretelling, but I cheated him, and when he met me, he gave me something for that service, and that is what you have eaten from.’ Then Abu Bakr put his hand in his mouth and vomited whatever was present in his stomach.” [14]

“The Prophet (sallAllāhu ʿalayhi wasallam) turned (his face) towards the Qibla. Then he stretched his hands and began his supplication to his Lord: ‘O Allāh, accomplish for me what Thou hast promised to me. O Allāh, bring about what Thou hast promised to me. O Allāh, if this small band of Muslims is destroyed. Thou will not be worshipped on this earth.’ He continued his supplication to his Lord, stretching his hands, facing the Qibla, until his mantle slipped down from his shoulders. So, Abu Bakr came to him, picked up his mantle and put it on his shoulders. Then he embraced him from behind and said: ‘Prophet of Allāh, this prayer of yours to your Lord will suffice you, and He will fulfil for you what He has promised you.’” [15]

“Some Muslim men emigrated to Abyssinia whereupon Abu Bakr also prepared himself for the emigration, but the Prophet said (to him), ‘Wait, for I hope that Allāh will allow me also to emigrate.’ Abu Bakr said, ‘Let my father and mother be sacrificed for you. Do you hope that (emigration)?’ The Prophet said, ‘Yes.’ So Abu Bakr waited to accompany the Prophet and fed two she-camels he had on the leaves of al-Samur tree regularly for four months.” [16]

“The Prophet (sallAllāhu ʿalayhi wasallam) came and asked permission to enter, and he was allowed. He entered and said to Abu Bakr, ‘Let those who are with you, go out.” Abu Bakr replied, ‘they are your family (i.e. there are no strangers).’” [18]

“O Abu Bakr! Don’t weep. The Prophet added: Abu Bakr has favoured me much with his property and company. If I were to take a Khalīl (the closest type of friend) from mankind I would certainly have taken Abu Bakr.” [19]

“As we went along with Allāh’s Messenger from Makkah to Medīna, we passed by a shepherd and Allāh’s Messenger was feeling thirsty. He (Abu Bakr al-Siddīq) said: ‘I milked for him a small quantity of milk (from his goat) and brought it to him (the Prophet), and he drank it until I was very happy.’” [20]

“Who fasted among you today? Abu Bakr replied: I did. He (the Prophet) said: Who among you followed a funeral today? Abu Bakr replied: I did. He (the Prophet again) said: Who among you fed a poor man today? Abu Bakr replied: I did. He (again) said: Who among you visited a sick person today? Abu Bakr said: I did. Upon this the Messenger of Allāh (sallAllāhu ʿalayhi wasallam) said: Anyone in whom (these good deeds) are combined will certainly enter paradise.” [22]

21. Staying Firm at Times of Calamities

Ā’isha (raḍiy Allāhu ʿanha) narrated the moments straight after the death of the Prophet (sallAllāhu ʿalayhi wasallam), the greatest calamity to hit the Ummah and indeed the world:

“Abu Bakr came out and `Umar, was addressing the people, and Abu Bakr told him to sit down but `Umar refused. Abu Bakr again told him to sit down but `Umar again refused. Then Abu Bakr recited the Tashah-hud (i.e. none has the right to be worshipped but Allāh and Muhammad is Allāh’s Messenger) and the people attended to Abu Bakr and left `Umar. Abu Bakr said, “Whoever amongst you worshipped Muhammad, then (know that) Muhammad is dead, but whoever worshipped Allāh, Allāh is ever-living and will never die.” [23]

22. Investing in Allāh’s Cause

Narrated by Qais (raḍiy Allāhu ʿanhu) after Abu Bakr bought slaves that were being persecuted:

“The Suffa Companions were poor people and the Prophet (sallAllāhu ʿalayhi wasallam) said, ‘Whoever has food for two persons should take a third one from them (Suffa companions). And whosoever has food for four persons he should take one or two from them’. Abu Bakr took three men and the Prophet (sallAllāhu ʿalayhi wasallam) took ten of them.” [26]

“Some people said: ‘By Allāh, the swords of Allāh did not reach the necks of the enemy of Allāh as it should have.’ Thereupon Abu Bakr said: ‘Do you say this to the old man of the Quraysh and their chief?’ Then he came to Allāh’s Apostle and informed him of this. Thereupon he (the Prophet) said: ‘Abu Bakr, you have perhaps annoyed them and if you annoyed them you have in fact annoyed your Lord.’ So Abu Bakr came to them and said: ‘O my brothers, (apologies that) I have annoyed you.’ They said: ‘No, our brother, may Allāh forgive you.’” [27]

26. Upholding the Obligatory Actions

Narrated by Abu Hurayrah (raḍiy Allāhu ʿanhu) during the time some tribes reneged on their pledge to the Prophet (sallAllāhu ʿalayhi wasallam) after his death and refused to pay Zakāh:

“Abu Bakr said, ‘By Allāh! If they withhold even a she-kid which they used to pay during the lifetime of Allāh’s Messenger, I will fight with them for it.’ `Umar said, “It was nothing but Allāh Who opened Abu Bakr’s chest towards the decision to fight, and I came to know that his decision was right.” [28]

27. Entertaining Guests Generously

Narrated by Ā’isha (raḍiy Allāhu ʿanha) when Abu Bakr was about to emigrate to Abyssinia:

“Ibn al-Daghina said, ‘O Abu Bakr! A man like you should not leave his homeland, nor should he be driven out, because you help the destitute, earn their livings, and you keep good relations with your kith and kin, help the weak and poor, entertain guests generously, and help the calamity-stricken persons. Therefore, I am your protector. Go back and worship your Lord in your town.’” 11

28. Helping People in their Time of Need

Narrated by Ā’isha (raḍiy Allāhu ʿanha) when Abu Bakr was about to emigrate to Abyssinia:

“Ibn al-Daghina said, ‘O Abu Bakr! A man like you should not leave his home-land, nor should he be driven out, because you help the destitute, earn their livings, and you keep good relations with your Kith and kin, help the weak and poor, entertain guests generously, and help the calamity-stricken persons. Therefore, I am your protector. Go back and worship your Lord in your town.’”11

“Ibn al-Daghina went to Abu Bakr and said, ‘(O Abu Bakr!) You know well what contract I have made on your behalf; now, you are either to abide by it, or else release me from my obligation of protecting you, because I do not want the Arabs to hear that my people have dishonoured a contract I have made on behalf of another man.’ Abu Bakr replied, ‘I release you from your pact to protect me, and am pleased with the protection from Allāh.’” 11

31. Ordering People Towards Good Actions

Narrated by Zayd b. Thābit (raḍiy Allāhu ʿanhu), whom Abu Bakr commissioned to lead in the compilation of the Qur’ān:

“Abu Bakr said to me (Zayd), ‘You are a wise young man and we do not have any suspicion about you, and you used to write the Divine Inspiration for Allāh’s Messenger (sallAllāhu ʿalayhi wasallam). So you should search for the fragmentary scripts of the Qur’ān and collect it (in one Book).’” [29]

“When Abu Bakr al-Siddīq was ill he asked Ā’isha, ‘How many shrouds did the Messenger of Allāh (sallAllāhu ʿalayhi wasallam) have?’ And she replied, ‘Three pure white cotton garments.’ Abu Bakr said, ‘Take this garment (a garment he was wearing on which red clay or saffron had fallen) and wash it. Then shroud me in it with two other garments.’ Ā’isha said, ‘Why’s that?’, and Abu Bakr replied, ‘The living have greater need of the new than the dead. This is only for the body fluids that come out as the body decays.’”[30]

“You will find a people who claim to have totally given themselves to Allāh. Leave them to what they claim to have given themselves. You will find a people who have shaved the middle of their heads, strike what they have shaved with the sword. I advise you ten things: Do not kill women or children or an aged, infirm person. Do not cut down fruit-bearing trees. Do not destroy an inhabited place. Do not slaughter sheep or camels except for food. Do not burn bees and do not scatter them. Do not steal from the booty, and do not be cowardly.’” [31]

“I heard ‘Umar b. al-Khattāb saying: ‘We were ordered by the Messenger of Allāh to give in charity, and that coincided with a time in which I had some wealth, so I said, today I will beat Abu Bakr, if ever I beat him.’ So I came with half of my wealth, and the Messenger of Allāh said: ‘What did you leave for your family?’ I said: ‘The like of it.’ And Abu Bakr came with everything he had, so he said: ‘O Abu Bakr! What did you leave for your family?’ He said: ‘I left Allāh and His Messenger for them.’ I said: ‘[By Allāh] I will never be able to beat him!'” [32]

“He said to Allāh’s Messenger: ‘Teach me a supplication which I should recite in my prayer.’ Thereupon he (the Prophet) said: ‘Recite: O Allāh, I have done great wrong to myself.’ According to Qutaiba the words were: and there is none to forgive the sins but Thou only, say: ‘Grant me pardon from Thyself, have mercy upon me for Thou art much Forgiving and Compassionate.’” [33]

“Allāh will not look on the Day of Judgment at him who drags his robe (behind him) out of pride. Abu Bakr said ‘One side of my robe slacks down unless I keep pulling it up.’ Allāh’s Messenger said, ‘But you do not do that out of pride.’” [34]

“The Prophet (sallAllāhu ʿalayhi wasallam) was standing and delivering a Khutbah for us on one Friday, when a (trade) caravan arrived in al-Madīnah. So the Companions of the Messenger of Allāh rushed off until only twelve men remained. Among them were Abu Bakr and ‘Umar. And this āyah was revealed: ‘And when they see some merchandise or some amusement, they disperse headlong to it.’” [35]

38. Being Trustworthy

‘Abdullāh b. ‘Umar narrated from his father Umar b. al-Khattāb (raḍiy Allāhu ʿanhuma), that after the husband of his daughter Hafsa had died and he offered her hand in marriage to Abu Bakr:

“Abu Bakr met me later on and said, ‘Perhaps you were angry with me when you offered me Hafsa for marriage and I gave no reply to you?’ I said, ‘Yes.’ Abu Bakr said, ‘Nothing prevented me from accepting your offer except that I learnt that Allāh’s Messenger had referred to the issue of Hafsa and I did not want to disclose the secret of Allāh’s Messenger, but had he (i.e. the Prophet) given her up I would surely have accepted her.’” [36]

“Abu Bakr al-Siddiq, who used to provide for Mistah some financial aid because of his relation to him, said, ‘By Allāh, I will never give anything (in charity) to Mistah, after what he has said about Ā’isha.’ Then Allāh revealed: ‘And let not those among you who are good and are wealthy swear not to give (any sort of help) to their kinsmen…’ (24.22) On that, Abu Bakr said, ‘Yes, by Allāh, I like that Allāh should forgive me.’ and then resumed giving Mistah the aid he used to give him and said, ‘By Allāh! I will never withhold it from him.’” [37]

“I asked `Abdullāh b. `Amr, ‘What was the worst thing the pagans did to Allāh’s Messenger?’ He said, ‘I saw `Uqba b. Abi Mu’ayt coming to the Prophet while he was praying. `Uqba put his sheet round the Prophet’s neck and squeezed it very severely. Abu Bakr came and pulled `Uqba away from the Prophet and said, ‘Do you intend to kill a man just because he says: ‘My Lord is Allāh, and he has brought forth to you the Evident Signs from your Lord?’” [38]

Of course, we can never claim to have ‘made it’, but we can use these points towards following a siddīqiyyah model of Abu Bakr al-Siddīq, inshā’Allāh. May Allāh grant us all ultimate success.